18 January 2015

Jewish sources in Slavic traditions: Philosophical and scientific literature


יעקב אלבוים, פתיחות והסתגרות,( הוצאת ספרים ע״ש י״ל מאגנס, האוניברסיטה העברית, 1990) ;
עמנואל אטקס, הדת והחיים. תנועת ההשכלה היהודית במזרח אירופה. (ירושלים1993 ) ;
מאיר הרשקוביץ, תתן אמת ליעקב, הדרום 18 (1963)78-35;
א"ב יפה, בשדות זרים - סופרים יהודים ברומניה 1880-1940, מרכז גולדשטיין-גורן לתולדות היהודים ברומניה,(תל-אביב תשנ"ו) ;
יוסף קלוזנר, דרכי לקראת התחיה והגאולה: אוטוביוגרפיה, הוצאת מסדה,( תל-אביב וירושלים 1946) ;
איריס פרוש, קנון ספרותי ואידיאולוגיה לאומית,(הוצאת מוסד ביאליק, ירושלים, והוצאת הספרים של אוניברסיטת בן-גוריון בנגב, 1992) ;
גרשם שלום, מחקרי שבתאות .ההדיר יהודה ליבס, (תל אביב תשנ"ב ; (

Hirsz Abramowicz, Profiles of a Lost World: Memoirs of East European Jewish Life before World War II (Detroit, 1999);
Hirsz Abramowicz, “Dr. Cemach Szabad,” in Profiles of a Lost World, trans. Eva Zeitlin Dobkin, ed. Dina Abramowicz and Jeffrey Shandler, pp. 297–300 (Detroit and New York, 1999);
Yehoyada Amir, “The Perplexity of Our Time: Rabbi Nachman Krochmal and Modern Jewish Existence,” Modern Judaism 23.3 (2003), 264–301;
George Alter, Two Renaissance Astronomers: David Gans, Joseph Delmedigo (Prague, 1958);
Rachel Auerbach [Rokhl Oyerbakh], “Nisht-oysgeshpunene fedem,” Di goldene keyt 50 (1964): 131–143;
Emlékkönyv Bánóczi Józsefnek születése hetvenedik évfordulójára (Budapest, 1919);
Nathalie Baranoff, Жизнь Льва Шестова: По переписке и воспоминаниям современников, 2 vols. (Paris, 1983);
Bruce Baugh, French Hegel—From Surrealism to Postmodernism (London and New York, 2003);
Vladimir Borisovich Berestetskii, “Isaak Iakovlevich Pomeranchuk,” Soviet Physics, Uspekhi 10.3 (1967),409–418;
Samuel H. Bergman, The Philosophy of Solomon Maimon (Jerusalem, 1967);
Arta Lucescu Boutcher, Rediscovering Benjamin Fondane (New York, 2003);
Eva Brabant, Ernst Falzeder, and Patrizia Giampieri-Deutsch, eds., The Correspondence of Sigmund Freud and Sándor Ferenczi, 3 vols., trans. Peter Hoffer (Cambridge, Mass., 1993–2002);
Mordechai Breuer, “Modernism and Traditionalism of David Gans,” in Jewish Thought in the Sixteenth Century, ed. Bernard D. Cooperman, pp. 49–88 (Cambridge, Mass., 1983);
Max Brod, “Felix Weltsch, dem Freund, zum Gedächtnis,” Bulletin des Leo Baeck Instituts 7.28 (1964), 285–294;
Alina Cała, Asymilacja Żydów w Królestwie Polskim, 1864–1897: Postawy, konflikty, stereotypy (Warsaw, 1989);
Kateřina Čapková, Češi, Němci, Židé? Národní identita Židů v Čechách, 1918–1938 (Prague, 2005);
Paul Cernovodeanu, “Contribuția medicului Iehuda (Iuliu) Barasch la dezvoltarea ştiinței şi culturii româneşti,” in Jaloane pentru o viitoare istorie: Reuniunea ştiințifică din 2–4 noiembrie 1997, ed. Dumitru Hîncu, pp. 127–139 (Bucharest, 1999);
Robert S. Cohen and Thomas Schnelle, eds., Cognition and Fact: Materials on Ludwik Fleck (Dordrecht, Netherlands, and Boston, 1986);
Karl Dedecius, Stanislaw Jerzy Lec: Pole, Jew, European (Kraków, 2004);
Thomas Delfmann, Ernst Weiss: Existenzialisches Heldentum und Mythos des Unabwendbaren (Münster, 1989);
 Oskar Donath, “Dr. Eduard Lederer (Leda),” in Židé a židovství v české literatuře, vol. 2, pp. 204–214 (Brno, Czech., 1930);
Abraham Duker, “Leon Hollaenderski’s Statement of Resignation,” Jewish Social Studies 15 (1953), 293–300;
Abraham Duker, “The Polish Political Émigrés and the Jews in 1848,” Proceedings of the American Academy for Jewish Research 24 (1955), 69–102;
Artur Eisenbach, Wielka emigracja wobec kwestii żydowskiej, 1832–1849 (Warsaw, 1976) ;
Artur Eisenbach, Kwestia równouprawnienia Żydów w Królestwie Polskim (Warsaw, 1972) ;
Noah Efron, “Irenism and Natural Philosophy in Rudolfine Prague: The Case of David Gans,” Science in Context 10.4 (1997), 627–649;
Jacob Elbaum, “Rabbi Judah Loew of Prague and his Attitude to the Aggadah,” Scripta Hierosolymitana 22 (1971), 28–47;
Peter Engel and Hans-Harald Müller, eds., Ernst Weiss: Seelenanalytiker und Erzähler von europäischem Rang (Bern, Switz., 1992);
Immanuel Etkes, “Immanent Factors and External Influences in the Development of the Haskalah Movement in Russia,” in Toward Modernity: The European Jewish Model, ed. Jacob Katz, pp. 13–32 (New Brunswick, N.J., 1987);
Grzegorz Fedorowski, Ludwik Hirszfeld (Warsaw, 1985);
Shmuel Feiner, Haskalah and History: The Emergence of a Modern Jewish Consciousness, trans. Chaya Naor and Sondra Silverton (Oxford, 2002);
Shmuel Feiner, The Jewish Enlightenment, trans. Chaya Naor (Philadelphia, 2004);
Shmuel Feiner, “Solomon Maimon and the Haskalah,” Aschkenas 10.2 (2000), 337–359;
Shmuel Feiner and David Sorkin, eds., New Perspectives on the Haskalah (London and Portland, Ore., 2001);
Sándor Ferenczi, Selected Writings, ed. Julia Borossa (London, 1999);
Omry K. Feuereisen, “Geschichtserfahrung und Völkerrecht: Jacob Robinson und die Gründung des Institute of Jewish Affairs,” Leipziger Beiträge zur jüdischen Geschichte und Kultur 2 (2004), 307–327;
Jerzy Ficowski, Regions of the Great Heresy: Bruno Schulz, a Biographical Portrait, trans. and ed. Theodosia Robertson (New York, 2003), pp. 57–69;
David E. Fishman, Russia’s First Modern Jews: The Jews of Shklov (New York, 1995);
David E. Fishman, Russia’s First Modern Jews: The Jews of Shklov (New York, 1995) ;
Sharon Flatto, A Tale of Three Generations: The Landaus (forthcoming);
Ludwik Fleck, Genesis and Development of a Scientific Fact, trans. Fred Bradley and Thaddeus J. Trenn (Chicago and London, 1979) ;
Benjamin Fondane, Rencontres avec Léon Chestov (Paris, 1982);
Vladimír Forst, ed., Lederer-Lena Eduard,” in Lexikon české literatury, vol. 2, pp. 1121–1123 (Prague, 1993);
Ramona Fotiade, Conceptions of the Absurd: From Surrealism to the Existential Thought of Chestov and Fondane (Oxford, 2001);
Edward Fram, My Dear Daughter: Rabbi Benjamin Slonik and the Education of Jewish Women in Sixteenth-Century Poland (Cincinnati, 2007);
 Isaac Fridkin, Avrom-Ber Gotlober un zayn epokhe, 2 vols. (Vilna, 1925–1927);
Dénes Friedmann, “Bánóczi József élete,” Magyar-zsidó szemle (1927): 13–16;
Irina Freidlin, V. I. Ioffe v Institute Eksperimental’noi Meditsiny (St. Petersburg, 1998), p. 72;
Gad Freudenthal, “Hebrew Medieval Science in Zamość ca. 1730: The Early Years of Rabbi Israel ben Moses Halevy of Zamość,” in Sepharad in Ashkenaz: Medieval Learning and Eighteenth-Century Enlightened Jewish Discourse, ed. Resianne Fontaine, Andrea Schatz, and Irene Zwiep (Amsterdam, 2005);
Gad Freudenthal, “R. Israel Zamość’s Encounter with Early Modern Science (Berlin, 1744): The Subversive Commentary on Ruaḥ Ḥen and the Birth of a New Conservative,” in Thinking Impossibilities: The Legacy of Amos Funkenstein, ed. Robert S. Westman and David Biale (Toronto, forthcoming);
Marian Fuks, Prasa żydowska w Warszawie, 1823–1939 (Warsaw, 1979). Eugenia Prokop-Janiec, Polish-Jewish Literature in the Interwar Years, trans. Abe Shenitzer, pp. 22–41 (Syracuse, N.Y., 2003);
Éva Gábor, Alexander Bernát (Budapest, 1986); László Perecz, “A filozófiai gondolat fényénél. Százötven éve született Alexander Bernát,” Magyar Tudomány (2000, no. 4): 483–493;
Dumitru Ghişe and Nicolae Gogoneață, “Iosif [sic] Brucăr,” in Istoria filosofiei româneşti, vol 2. pp. 534–564 (Bucharest, 1980);
Georg Gimpl, Weil der Boden selbst hier brennt: Aus dem Prager Salon der Berta Fanta, 1865–1918 (Furth im Wald, Ger., and Prague, 2001);
V. L. Ginzburg, “Landau’s Attitude towards Physics and Physicists,” Physics Today 42 (1989): 54–61; Dirk ter Haar, L. D. Landau, Men of Physics (Oxford, 1969).
Y. Goldberg, “Der veg roman un der intimer stil,” Shriftn fun vaysrusishn melukhe-universitet 1 (1929),45–60;
Arthur Green, “Three Warsaw Mystics,” in Rivkah Shatz-Uffenheimer Memorial Volume, vol. 2, ed. Rachel Elior and Joseph Dan, pp. 1–58 (Jerusalem, 1996);
Louis Greenberg, The Jews in Russia: The Struggle for Emancipation, 2 vols. in 1 (New York, 1976);
Antonín Grund, “Lederer Eduard,” in Ottův slovník naučný nové doby, ed. Bohumil Němec, vol. 5, p. 352 (Prague, 1930–1943);
Sanda Golopenția-Eretescu, “Henri Wald: Limbaj şi valoare,” Studii şi cercetări lingvistice 6 (1975), 619–624;
Benjamin Gross, “Les empires et Israël dans la vision messianique du Maharal de Prague,” Pardès 36 (2004), 215–224;
Moritz Grosman, ed., Yidishe Vilne in vort un bild: Ilustrirter almanakh (Vilna, 1925);
Lucian-Zeev Herşcovici, “Yehudah ben Mordekhay (Julius) Barasch, 1815–1863: Like a Philosopher of Judaism,” in The Jews in the Romanian History: Papers from the International Symposium, Bucharest, 1996, ed. Ion Stanciu, pp. 61–69 (Bucharest, 1999);
Tibor Hanák, Az elfelejtett reneszánsz: A magyar filozófiai gondolkodás századunk első felében (Budapest, 1993), pp. 83–84;
Jay Michael Harris, Nachman Krochmal: Guiding the Perplexed of the Modern Age (New York, 1991);
André Haynal, Disappearing and Reviving: Sándor Ferenczi in the History of Psychoanalysis (London, 2002);
Lucian-Zeev Herşcovici, “Studiu introductiv,” in Iudaismul, by Iacob Ițhac Niemirower, pp. 9–28 (Bucharest, 2005);
Ignác Hirschler, Autobiographisches Fragment (Budapest, 1891);
Hanna Hirszfeldowa, Andrzej Kelus, and Feliks Milgrom, Ludwik Hirszfeld (Wrocław, 1956);
Brian Horowitz, “The Tension of Athens and Jerusalem in the Philosophy of Lev Shestov,” Slavic and East European Journal 43.1 (Spring 1999), 156–173;
Hana Housková, “Z galerie postav českožidovského hnutí,” Jihočeský sborník historický 63 (1994), 115–123;
Ion Ianoşi, “‘Benedictus’ Spinoza,” in Spinoza: Viața şi filosofia, by Isac Brucăr, pp. 5–19 (Bucharest, 1998);
Ion Ianoşi, “Elogiul vorbirii,” Adevărul literar şi artistic 553 (2001): 1;
Wilma A. Iggers, “Berta Fanta,” in Women of Prague: Ethnic Diversity and Social Change from the Eighteenth Century to the Present, pp. 142–163 (New York and Providence, 1995);
Michael Jacoby, Ben-Chananja: Eine deutschsprachige Zeitschrift von Leopold Löw; Inhalte, Autoren, Rezipienten, 1858–1867 (Uppsala, 1997) ;
Tobiáš Jakobovits, “Die Erlebnisse des Oberrabiners Simon Spira-Wedeles in Prag, 1640–1679,” Jahrbuch der Gesellschaft für Geschichte der Juden in der Čechoslovakischen Republik 4 (1932): 240–290;
Tobiáš Jakobovits, “Die jüdische Zünfte in Prag,” Jahrbuch der Gesellschaft für Geschichte der Juden in der Čechoslovakischen Republik 8 (1936), 57–145;
Tobiáš Jakobovits, “Die Judenabzeichnen in Böhmen,” Jahrbuch der Gesellschaft für Geschichte der Juden in der Čechoslovakischen Republik 3 (1931),145–184;
Тobiáš Jakobovits, “Jüdisches Gemeindeleben in Kolin, 1763–1768,” Jahrbuch der Gesellschaft für Geschichte der Juden in der Čechoslovakischen Republik 1 (1929): 332–368;
Tobiáš Jakobovits, “Die Erlebnisse des Oberrabiners Simon Spira-Wedeles in Prag, 1640–1679,” Jahrbuch der Gesellschaft für Geschichte der Juden in der Čechoslovakischen Republik 4 (1932): 240–290;
Marek Jaworski, Ludwik Hirszfeld: Sein Beitrag zu Serologie und Immunologie (Leipzig, 1980).
Abraham Kahana, “Two Letters from Abraham Firkovich,” Hebrew Union College Annual 3 (1926), 359–370;
Ruth Kestenberg-Gladstein, Neuere Geschichte der Juden in den böhmischen Ländern, pt. 1, Das Zeitalter der Aufklärung, 1780–1830 (Tübingen, 1969);
Iulii Khariton and Iurii Smirnov, “The Khariton Version,” Bulletin of the Atomic Scientists 49.4 (1993): 20–31;
Hillel J. Kieval, The Making of Czech Jewry: National Conflict and Jewish Society in Bohemia, 1870–1918 (New York and Oxford, 1988) ;
Isaak Konstantinovich Kikoin, Encounters with Physicists and Physics, Science for Everyone (Moscow, 1989);
Arnold Kiss, “Bánóczi József egyénisége,” Izraelita Magyar Irodalmi Társulat Évkönyve (1932): 157–189;
Guido Kisch, Die Prager Universität und die Juden, 1348–1848 (Märisch-Ostrau, 1935; rpt., Amsterdam, 1969);
William Kluback, Benjamin Fondane: A Poet in Exile (New York, 1996);
Sámuel Kohn, Emlékbeszéd dr. Hirschler Ignác fölött (Budapest, 1891);
Mikhail Krutikov, Yiddish Fiction and the Crisis of Modernity, 1905–1914 (Stanford, Calif., 2001);
Otto Dov Kulka, “Comenius and Maharal: The Historical Background of the Parallels in Their Teachings,” Judaica bohemiae 27.1–2 (1991), 17–30;
Moses Israel Landau, Hinterlassene vermischte Schriften (Prague, 1867) ;
Daniel J. Lasker, The Life and Works of Simhah Isaac Lutski—A Preliminary Intellectual Profile of an Eighteenth-Century Volhynian Karaite, Eastern European Karaites in the Last Generations, ed. Dan Shapira (forthcoming);
Stanisław Jerzy Lec, Unkempt Thoughts, trans. Jacek Galazka (New York, 1962);
 Stanisław Jerzy Lec, More Unkempt Thoughts, trans. Jacek Galazka (New York, 1969);
Andreas Lehnhardt, Die Entwicklung von Halakha in der Geschichtsphilosophie Nachman Krochmals, Frankfurter judaistische Beiträge 29 (2002), 105–126;
Shnayer Z. Leiman, “When a Rabbi Is Accused of Heresy,” in From Ancient Israel to Modern Judaism, ed. Jacob Neusner, Ernest S. Frerichs, and Nahum M. Sarna, vol. 3, pp. 179–194 (Atlanta, 1989);
Sid Z. Leiman, “The Adventure of the Maharal of Prague in London: R. Yudl Rosenberg and the Golem of Prague,” Tradition 36.1 (2002): 26–58;
Leonard Levin, “Seeing with Both Eyes: The Intellectual Formation of Ephraim Luntshitz” (Ph.D. diss., Jewish Theological Seminary of America, New York, 2002) ;
Immanuel Löw and Zsigmond Kulinyi, A szegedi zsidók, 1785-től 1885-ig (Szeged, Hun., 1885), chap. 7;
Leopold Löw, Gesammelte Schriften, ed. Immanuel Löw, 5 vols. (1889–1900; rpt., Hildesheim, Ger., and New York, 1979) ;
Jacek Lukasiewicz, “Wstęp [Introduction],” in Utwory wybrane, by Stanisław Jerzy Lec, vol. 1, Liryka, pp. 5–27 (Kraków, 1977);
Hirsh Mac, Dr. Tsemakh Shabad: Der visnshaftler un publitsist (Warsaw, 1937);
Charles Madison, Yiddish Literature: Its Scope and Major Writers (New York, 1968);
Raphael Mahler, Hasidism and the Jewish Enlightenment (Philadelphia, 1985);
Bernard Martin, “Introduction,” Great Twentieth Century Jewish Philosophers: Shestov, Rosenzweig, Buber, pp. 3–30 (New York, 1969–1970) ;
M. Mezheritski, “Fishke der krumer: Stil un kompozitsye,” Di royte velt 12 (1927): 104–128;
Alexej Mikulášek, Viera Glosíková, Antonín B. Schulz, et al., Literatura s hvězdou Davidovou, vol. 1 (Prague, 1998), pp. 224–229;
Dan Miron, “Der onheyb fun aktueln hebreishn roman: Historishe un kritishe bamerkungen tsu Sh. Y. Abramovitsh’s Limdu hetev,” in Limdu hetev, by Sh. Y. Abramovitsh, pp. 1–88 (New York, 1969);
Dan Miron, A Traveler Disguised: The Rise of Modern Yiddish Fiction in the Nineteenth Century (New York, 1973);
Otto Muneles, Bibliographical Survey of Jewish Prague (Prague, 1952);
Otto Muneles, “The Prague Jewish Community in the Sixteenth Century: Spiritual Life,” in Prague Ghetto in the Renaissance Period, pp. 65–98 (Prague, 1965);
Benjamin Nathans, Beyond the Pale: The Jewish Encounter with Late Imperial Russia (Berkeley and Los Angeles, 2002);
Stanley Nash, “Shay Hurwitz, A Pioneering Polemicist for Truth,” Judaism, 22.3 (Summer 1973), 322–327;
Stanley Nash, “The Psychology of Dynamic Self-Negation in a Modern Hebrew Author, Shay Hurwitz, 1861–1922,” Proceedings of the American Academy for Jewish Research 44 (1977): 81–92;
Stanley Nash, In Search of Hebraism: Shai Hurwitz and His Polemics in the Hebrew Press (Leiden, 1980);
Stanley Nash, “Ahad Ha-Am and ‘Ahad Ha-Amism’: The Onset of Crisis” in At the Crossroads: Essays on Ahad Ha-Am, ed. Jacques Kornberg, pp. 73–83 (Albany, N.Y., 1983) ;
André Neher, Jewish Thought and the Scientific Revolution of the Sixteenth Century: David Gans (1541–1613) and His Times (Oxford, 1986) ;
André Neher, Le puits de l’exil: La théologie dialectique du Maharal de Prague, 1512–1609 (Paris, 1966);
Margarita Pazi, “Felix Weltsch: Die schöpferische Mitte,” Bulletin des Leo Baeck Instituts 13.50 (1974), 51–75;
Margarita Pazi, Ernst Weiss: Schicksal und Werk eines jüdischen mitteleuropäischen Autors in der ersten Hälfte des 20. Jahrhunderts (Frankfurt a.M., 1993).
Sanford Pinsker, “Mendele Mocher Seforim: Hasidic Tradition and the Individual Artist,” Modern Language Quarterly 30 (1969): 234–247;
Pledoarie pentru realsemitism: Dublu recital Nicolae Cajal—Iosif Sava, Caietele culturale, 1 (Bucharest, 1997) ;
Maria Podraza-Kwiatkowska, “Ideał jedności doskonałej (O Antonim Langem jako krytyku),” in Somnambulicy, dekadenci, herosi. Studia i eseje o literaturze Młodej Polski, pp. 340–389 (Kraków, 1985);
Jan Prokop, “Antoni Lange,” in Literatura okresu Młodej Polski, ed. Kazimierz Wyka, Artur Hutnikiewicz, and Mirosława Puchalska, vol. 1, pp. 421–436 (Warsaw, 1968);
Yulian I. Rafes, Doctor Tsemakh Shabad: A Great Citizen of the Jewish Diaspora (Baltimore, 1999); Zemah Shabad (Tsemakh Szabad), Oytobiografye (Vilna, 1935) ;
Laura Rescio, “Le acacie fioriscono a Leopoli: La breve vita di Debora Vogel, morta nel ghetto di Leopoli,” Rassegna mensile di Israel 64.3 (1998), 53–76;
Ira Robinson, “The Diffusion of Scientific Knowledge among Eastern European Jews in the Nineteenth Century: The Writing of Hayyim Selig Slonimski,” in The Interaction of Scientific and Jewish Cultures in Modern Times, ed. Yakov Rabkin and Ira Robinson, pp. 49–65 (Lewiston, N.Y., 1995);
Shabtai Rosenne, “Jacob Robinson, 28 November 1889–24 October 1977,” in An International Law Miscellany, pp. 831–843 (Dordrecht, Neth., and Boston, 1993), originally published as “Jacob Robinson: In Memoriam,” Israel Law Review 13.3 (1978), 287–297;
Abraham Rubinstein, “Introduction,” in Shalom ‘al Yisra’el, by Eliezer Zweifel, pp. 7–34 (Jerusalem, 1973);
Joshua Rubenstein and Vladimir P. Naumov, eds., Stalin’s Secret Pogrom, trans. Laura Esther Wolfson (New Haven, 2001), pp. 1–64, 400–416, and 429–430.
David B. Ruderman, Jewish Thought and Scientific Discovery in Early Modern Europe (New Haven, 1995) ;
Vladimír Sadek, “A Survey of Dr. Tobias Jakobovits’s Scientific Work [on Czech Jewish History], 1887–1944,” Judaica bohemiae 18.1 (1982), 17–21;
Olivier Salazar-Ferrer, Benjamin Fondane (Paris, 2004);
Laura Salmon, “Символика Иерусалима в творчестве Бен-Ами,” in Oh, Jerusalem!, ed. Wolf Moskovich, Samuil Shvartsband, and Stefano Garzonio, pp. 141–154 (Pisa, Italy, and Jerusalem, 1999) ;
Laura Salmon, “Ben-Ami and His Place in Russian-Jewish Literature,” Евреи в России (1995), 91–124;
Laura Salmon, Una voce dal deserto: Ben-Ami, uno scrittore dimenticato (Bologna, 1995), also in Russian as Глас из пустыни: Бен-Ами, история забытого писателя, trans. Galina Denisova (Saint Petersburg, 2002;
Laura Salmon, “Вечный эмигрант: Бен-Ами, русско-еврейский писатель за рубежом,” in Русское еврейство в зарубежье, ed. Mikhail Parchomovsky, pp. 102–117 (Jerusalem, 1998);
Carsten Schmidt, Kafkas fast unbekannter Freund (Würzburg, Ger., 2010) ;
Nisson Shulman, Authority and Community: Polish Jewry in the Sixteenth Century (Hoboken, N.J. and New York, 1986);
Károly Sebestyén, “Alexander Bernát,” Izraelita Magyar Irodalmi Társulat Évkönyve (1934), 59–96;
Dan Shapira, Avraham Firkowicz in Istanbul (1830–1832): Paving the Way for Turkic Nationalism (Ankara, 2003) ;
Richard Sheldon, “The Formalist Poetics of Victor Shklovsky,” Russian Literary Triquarterly 2 (1972): 351–371;
Viktor Shklovskii, Theory of Prose (Elmwood Park, Ill., 1990) ;
Alexandru Singer, “Henri Wald’s Contribution to Romanian Culture and Philosophy,” Studia judaica (Cluj) 11–12 (2004),220–225;
N. Slonimski, “My Grandfather Invented the Telegraph,” Commentary 63 (1977), 56–60;
Nanette Stahl, ed., Sholem Asch Reconsidered (New Haven, 2004) ;
Abraham Socher, The Radical Enlightenment of Solomon Maimon (Stanford, Calif., 2006) ;
Samu Szemere, “Alexander Bernát,” in Alexander Bernát: A művészet; Válogatott tanulmányok, pp. 7–40 (Budapest, 1969) ;
Beata Szymańska, Poeta i nieznane. Poglądy filozoficzne Antoniego Langego (Wrocław, 1979).
Rivka Schatz Uffenheimer, “Maharal’s Conception of Law: Antithesis to Natural Law Theory,” Jewish Law Annual 6 (1987), 109–125;
Henri Wald, Înțelesuri iudaice (Bucharest, 1995); Henri Wald, Confesiuni, ed. Alexandru Singer (Bucharest, 1998) ;
Moshe Waldoks, “Hillel Zeitlin: The Early Years, 1894–1919” (Ph.D. diss., Brandeis University, 1984);
Michael Weingrad, “The Exodus of Benjamin Fondane,” Judaism 48.192 (Fall 1999), 470–480;
Gloria Widerkehr-Pollack, Eliezer Zweifel and the Intellectual Defence of Hasidism (Hoboken, N.J., 1995) ;
Oskar (Yesha‘yahu) Wolfsberg and Tsevi Harkavi, eds., Sefer Tsaitlin (Jerusalem, 1944/45);
Constant von Wurzbach, Biographisches Lexikon des Kaisertums Österreich, vol. 50, pp. 182–184 (1884; rpt., New York, [1966]) ;
Mordechai Zalkin, “Samuel and Mattityahu Strashun: Between Tradition and Innovation,” in Mattityahu Strashun, 1817–1885: Scholar, Leader, and Book Collector, ed. Yermiyahu Aharon Taub, cur. Aviva E. Astrinsky, pp. 1–28 (New York, 2001) ;
Helena Zaworska, “Lec medrzec,” in Spotkania: Szkice literackie, pp. 250–267 (Warsaw, 1973) ;
Elḥanan Zeitlin (Elkhonen Tseytlin), In a literarisher shtub (Buenos Aires, 1946), with essays by Shmuel Niger, Mark Turkow, and Aharon Zeitlin;
Israel Zinberg, A History of Jewish Literature, vol. 9, Hasidism and Enlightenment, trans. and ed. Bernard Martin (Cleveland, Ohio, 1976) ;
Steven J. Zipperstein, The Jews of Odessa: A Cultural History, 1794–1881 (Stanford, Calif., 1985) ;
Aladár Zlinszky, Bánóczi József levelező tag emlékezete (Budapest, 1931) ;

Abraham Zvie Bar-On, ed., On Shmuel Hugo Bergman’s Philosophy (Amsterdam, 1986);

No comments:

Post a Comment